Psalms 22:9

22:9 Yes, you are the one who brought me out ¹  from the womb

and made me feel secure on my mother’s breasts.

Psalms 41:13

41:13 The Lord God of Israel deserves praise ² 

in the future and forevermore! ³ 

We agree! We agree! ⁴ 

Psalms 55:17

55:17 During the evening, morning, and noontime

I will lament and moan, ⁵ 

and he will hear ⁶  me. ⁷ 

Psalms 73:17

73:17 Then I entered the precincts of God’s temple, ⁸ 

and understood the destiny of the wicked. ⁹ 

Psalms 74:23

74:23 Do not disregard ¹⁰  what your enemies say, ¹¹ 

or the unceasing shouts of those who defy you. ¹² 

Psalms 78:43

78:43 when he performed his awesome deeds ¹³  in Egypt,

and his acts of judgment ¹⁴  in the region of Zoan.

Psalms 84:4

84:4 How blessed ¹⁵  are those who live in your temple

and praise you continually! (Selah)

Psalms 90:4

90:4 Yes, ¹⁶  in your eyes a thousand years

are like yesterday that quickly passes,

or like one of the divisions of the nighttime. ¹⁷ 

Psalms 105:39

105:39 He spread out a cloud for a cover, ¹⁸ 

and provided a fire to light up the night.

Psalms 109:23

109:23 I am fading away like a shadow at the end of the day; ¹⁹ 

I am shaken off like a locust.

[22:9]  ¹ tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”

[41:13]  ² tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ³ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ⁴ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[55:17]  ³ tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.

[55:17]  ⁴ tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.

[55:17]  ⁵ tn Heb “my voice.”

[73:17]  ⁴ tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).

[73:17]  ⁵ tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.

[74:23]  ⁵ tn Or “forget.”

[74:23]  ⁶ tn Heb “the voice of your enemies.”

[74:23]  ⁷ tn Heb “the roar of those who rise up against you, which ascends continually.”

[78:43]  ⁶ tn Or “signs” (see Ps 65:8).

[78:43]  ⁷ tn Or “portents, omens” (see Ps 71:7). The Egyptian plagues are referred to here (see vv. 44-51).

[84:4]  ⁷ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[90:4]  ⁸ tn Or “for.”

[90:4]  ⁹ sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”

[105:39]  ⁹ tn Or “curtain.”

[109:23]  ¹⁰ tn Heb “like a shadow when it is extended I go.” He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.